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PAKSTUDY ASSIGNMENT
Q. 1 What do you understand by Ideology of Pakistan? Explain in the light of sayings of
Quaid-e-Azam.
Ans. IDEOLOGY OF PAKISTAN AND QUAID-E-AZAM
Quaid-e-Azam Mohammad Ali Jinnah,the great leader of Muslims of Sub Continent gave
practical shape to the ideology given by Allama Iqbal. He He had a strong believe in Hindu
Muslim unity and was of the opinion that both Hindus and Muslims should launch joint efforts to
get rid of British rule.
After joining Muslim league in 1913,he continued with his efforts to bring about Hindu Muslm
unity but he was greatly disappointed to see the prejudicial attitude of the Congress and Hindus
towards the Muslims.Following are some extrcts from the speeches and statements which he
delivered from time to time for explaining the ideology of Pakistan.

ADDRESS AT SECOND ROUND TABLE CONFERENCE IN 1913

Quaid-e-Azam believed that Congress and Hindus would never recognize the rights of
Muslims.He declared while representing the Muslims in the Second Round Table Conference in
1913: "The Hindu Muslim dispute must be settled before the enforcements of any system or
constitution.Untill you do not give guarantee for the safeguard of the Muslim intrests,untill you
do not win their (Muslims) co-operations,any constitution you enforce shall not las for even 24
hours."
QUAID-E-AZAM AND TWO NATION THEORY
Quiad-e-Azam was a firm advocate of two nation theory which became the ideological basis
Pakistan.He considered the Muslims as a separate nation.He said:
" Pakistan was created the day the first Indian National entrerd the field of Islam".
He difined the two nation theory as:
" The Muslims are a nation by every right to establish their separate homeland.They can adopt
any means to promote and protect their economic social,political and cultural intrests.
ADDRESS ON 23RD MARCH,1940-PAKISTAN RESOLUTION
At the historic session of the Muslim League at Lahore,he said:
"The mussalmans are not a minority.They are a nation by any definition.By all canons of
International lwa we are a nation".
In his presedential address at the annual session of Muslim League at Lahore in 1940,he said:
"India is not a nation,nor a country.It is a Sub Continent of nationalities.Hindus and Muslims
being the two major nations.The hindus and Muslims belongs to two different
religions,Philosphies,social customs and literature.They neither intermarry nor interdine and they
belong to two different civilization which are based mainly on conflicting ideas and

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conceptions.Their aspects on life and of are different.It is quite clear that Hindus and Muslims
derive their inspiration from different sources of history
QUAID-E-AZAM AND MILLAT-E-ISLAMIA
Quaid-e-Azam emphasized on the Islamic idology as being the basis of the struggle for Pakistan
because he believed that only Islam was the unifying force of the Muslim Millat.He said:
"What relationships knits the Muslims into one hole ,which is the formidable rock on which the
Muslim edifice has been erected,which is the sheet anchor providing base to to the Muslim
Millat,the relationship,the sheet anchor and the rock is Holy Quran
ADDRESS ON MARCH 8 ,1944
While addressing the students of Muslim University,he said:
"Hindus and Muslims through living in the same town and villages,had never been blended into
one nation.They were always two separate entities.
QUAID-E-AZAM AND MILLAT-E-ISLAMIA
Quaid-e-Azam emphasized on the Islamic idology as being the basis of the struggle for Pakistan
because he believed that only Islam was the unifying force of the Muslim Millat.He said:
"What relationships knits the Muslims into one hole ,which is the formidable rock on which the
Muslim edifice has been erected,which is the sheet anchor providing base to to the Muslim
Millat,the relationship,the sheet anchor and the rock is Holy Quran.
ADDRESS AT ISLAMIA COLLEGE PESHAWAR
In 1946,Quaid-e-Azam declared:
"We do not demand Pakistan simply to have a piece of land but we want a Laboratory where we
could experiment on Islamic principles.
CONCLUSION
The above sayings and statements largely prove that Quaid-e-Azam wanted a establish an
Islamic system as a code of life because he believed that it was the sole objective of the Pakistan
Movement
ADDRESS ON 18TH JUNE 1945
In his message to the frontier Muslim student Federation, he said:
"Pakistan only means freedom and independence but Muslims Ideology, which has to be
preserved which has come to us as a precious gift and treasure and which we hope, others will
share with us.
Q. 2

Describe the services of Hazrat Shah WaliULLAH for regeneration of indian Muslims?

Ans.

Introduction

The efforts of Shah Waliullah for the spread of Islam were the first step towards the
establishment of free Islamic Society as well as the establishment of Pakistan.

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Early Education
Shah Waliullah was a great saint, scholar and reformer. He was born in a pious family in Delhi
on 21st February 1703. His fathers name was Shah Abdul Rahim. Shah Abdul Rahim was the
founding member of the Madrasa Rahimiya in Delhi. Shah Waliullah received his early
education in Madrassa Rahimiya
As A Teacher
After finishing his education at the Madrassa Shah Waliullah taught there for twelve years. He
then went to Saudi Arabia in 1724 for Hajj and higher studies. He returned to Delhi in July 1732.
Preaching of Islam
He advocated the Quranic education for the welfare of the Muslims of subcontinent. He urged
the people to live simple life. Shah Waliullah recognized that the tenets of Islam could not be
followed properly unless the Holy Quran itself was understood. In order to spread teachings of
Islam, he translated the Holy Quran into Persian. His work was appreciated. Later on his sons,
Shah Abdul Qadir and Shah Abdul Aziz translated the Holy Quran in Urdu.
Role in Politics
Shah Waliullah led the Muslims to struggle for their political rights. He wrote many letters to the
great Afghan ruler Ahmed Shah Abdali to retrieve Muslim rule in India. Shah Waliullah clarified
the importance of Jihad to the soldiers. He knew that the Sikhs, Marhattas and the Jats were
the enemies of the Muslims. So he urged the Muslims to strive for Allah because they had
already suffered a lot by fighting with one another.
Books Writing:
Shah Waliullah was the writer of many books which are as follows:
1. Hajjatullah-ul-Balighah
2. Izalat-Al-Akhfa
3. The explanation of the Holy Quran
TWO NATION THEORY:
Two Nation Theory
Shah Waliullah played a vital role in establishing the personality and identity of Muslims. He
said that the Muslims are one nation according to Kalma and belief and there is no importance of
their colour and any geographical existence.
Q. 3 Mujadded-e-Alf-e-Sani saved Islam in a critical juncture and founded two nation theory
comment.

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Ans.

Mujaddid Alf Sani.

The first of the great reformers, Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi, was born in
Sarhind on June 26, 1564. He belonged to a devout Muslim family that claimed descent from
Hazrat Umar Farooq (RA). His father Sheikh Abdul Ahad was a well-known sufi of his times.
Sheikh Ahmad received his basic education at home. His initial instructions in the Holy Quran,
Hadith and theology were rendered in Sarhind and Sialkot. Later, he devoted most of his time to
the study of Hadith, Tafseer and philosophy. He worked for some time in Lahore as well. But the
greater part of his life was spent in Sarhind, where he was to become the champion of Islamic
values. It was not until he was 36 years old that he went to Delhi and joined the Naqshbandiya
Silsilah under the discipleship of Khawaja Baqi Billah.
During this period the Muslims in India had become so deficient in the knowledge of true Islam
that they had more belief in Karamat or miracles of the saints than Islamic teachings. The Ulema
and theologians of the time had ceased to refer to the Quran and Hadith in their commentaries,
and considered jurisprudence the only religious knowledge. Akbar, the Mughal king had started
a series of experiments with Islam, propagating his own religion Din-i-Ilahi, an amalgamation of
Hindu and Muslim beliefs. In these circumstances, Sheikh Ahmad set upon himself the task of
purifying the Muslim society. His aim was to rid Islam of the accretions of Hindu Pantheism. He
was highly critical of the philosophy of Wahdat-ul Wujud, against which he gave his philosophy
of Wahdat-ush-Shuhud.
He entered into correspondence with Muslim scholars and clerics and laid stress on following the
true contours of Islam. To him, mysticism without Shariah was misleading. He stressed the
importance of Namaz and fasting. Through preaching, discussions and his maktubat addressed to
important nobles and leaders of religious thought, he spread his message amongst the elite in
particular. As he and his followers also worked in the imperial camp and army, he was soon
noticed by Jehangir. Jehangir, unlike his father, was a more orthodox Muslim. But he still
insisted on full prostration by all his subjects. Sheikh Ahmad refused to prostrate before him, as
result of which he was imprisoned at Gwalior Fort for two years until the Emperor realized his
mistake. Jehangir then not only released Sheikh Ahmad, but also recalled him to Agra. Jehangir
thereafter retracted all un-Islamic laws implemented by Akbar.
Sheikh Ahmads greatest contribution was undoubtedly the task of countering unorthodox
Sufism and mystic beliefs. He organized the Naqshbandiya order to reform the society and
spread the Shariah among the people. He wrote many books, including his famous works, Isbatul-Nabat and Risal-i-Nabuwat. His greatest work on Islamic philosophy was the Tauheed-iShuhudi. Sheikh Ahmad continued preaching Islam till the end of his days. He urged people to
adhere to the accepted and clearly laid down path of Islam. He passed away in 1624.
Q. 4

Discuss the background formation & objectives of All india Muslim League.

Ans.

The Purpose & background for establishment of All India Muslim League.

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India, in the aftermath of the sepoy rebellion, contained a fifth of the world's population. She was
home to more Muslims than any other country. Yet here, where in their folk-memory they had
been the rulers not the subjects, the Muslims were a minority of around twenty-three per cent.
The so-called "Indian Mutiny" had further strengthened the existing British hostility towards the
Muslims on the account of the Wahhabi movement.1 In 1857 the last Mughal emperor Bahadur
Shah Zafar had served as a rallying symbol for many mutineers. In the wake of the mutiny the
ideologists of the Raj, factually rather incorrectly, placed the burden of blame for its inception
upon the Muslim community.

The Muslims of India were not monolithic. They differed in characteristics and needs according
to locality. Middle classes virtually did not exist. The bulk of Indian Muslims were converts
from the lower orders of Hindu society, economically poor and socially depressed. There also
existed a Muslim lite, geographically based in Upper India (United Provinces), which consisted
mostly of the descendants of Muslims who had under the Mughals formed the landed, military
and bureaucratic hierarchy of administration. With the growth of British administration in India
these Muslims had gradually been replaced by the British and by English-speaking Hindus in the
subordinate services of the government. Their position had deteriorated until after 1870 when the
Government of India began taking special steps to compensate for their time-lag in English
education, and tried to bring them in line with Hindus. The leadership of Muslim communalism
was to arise from this class of Muslims.

The completion of the Suez Canal in 1869 and the resulting increase of interest in the Middle
East was instrumental in the growth of British consciousness in the need to win the hearts of the
Muslims. The process which culminated in the development of the Muslims as a political
community began in 1871 when a British official W. W. Hunter published his important book
Indian Mussalmans, in which he illustrated how inexpedient the government's past policy was
and pointed out that the establishment of Muslim educational facilities could win over an
influential section of the community to loyalty.2 Also in 1871 the Viceroy, the earl of Mayo,
1

Puritanical Islamic movement which originated in eighteenth-century Arabia, named after its founder
Ibn Abd al-Wahhab (1703-87). In India they preached Holy War against the infidel governments and by
implication against the British administration. It lingered on till the 1870's organising various rebellions
and a network of conspiracies against the British government culminating in the murder of Viceroy Lord
Mayo on 1872 by a fanatical Pathan Wahhabi convict in the Adaman Islands.
2

P. Hardy, The Muslims of British India (Cambridge: Cambridge University Press, 1972), p. 88.

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whose government marked an important phase in the development of British policy towards the
education of Muslims and helped restore confidence as a separate and distinct class, observed:
There is no doubt that, as regards the Mohammeddan population, our present system of
education is, to a great extent a failure. We have not only failed to attract or attach the
sympathies and confidence of a large and important section of the community, but we may even
fear that we have caused positive disaffection,...3

It was this change in attitude which enabled a UP aristocrat, Sayyid Ahmad Khan (1817-98), the
most influential of the Muslim leaders (acclaimed and denounced as the founder of Muslim
separatism on the subcontinent), to reap benefits adequately. After the revelation of British
power in 1857, confirmed by his visit to England in 1869-70, he assumed that British rule in
India was irremovable. In 1873 his work, The Causes of the Indian Revolt, was translated into
English and republished (it had previously been published in Urdu in 1858). In this work he
tried to exonerate the Muslims and pointed out the British failure to use Hindu-Muslim
differences to ensure the loyalty of the army.4 Sir Sayyid Ahmad Khan's policy in the reality of
British dominance was modern education and co-operation with government. He played a crucial
role in government's disengagement from its policy of suppression to one of paternalism and in
reconciling the Muslim community from its policy of opposition to the government, to one of
acquiescence and participation.5 His monumental achievement was the founding of the
Mohammedan Anglo-Oriental College at Aligarh. The opening of the college by the Viceroy,
Lord Lytton (an ardent supporter of aristocracy), himself on 8 January 1877 was no doubt an
expression of British anxiety to speed up the progress of the Muslims. This college, in which the
first three principles T. Beck, T. Morrison and W. A. J. Archbold were to play vital parts, grew
into a big All-India centre for Muslim Communalism. The "Aligarh movement" was to play an
important part in keeping the Muslims away from the Indian National Congress.

Quoted by S. A. A. Rizvi, in The Cambridge History of Islam, vol. 2A (Cambridge: Cambridge University
Press, 1978), p. 82.
4

B. N. Pandey, The Break-up of British India (London: Macmillan, 1969), p. 58.

Hitherto the ulema (Islamic clergy), for a combination of economic and religious reasons, were antiBritish. British India had been declared dar ul harb (enemy territory) by their most influential leaders
implying that a permanent jihad was mandatory for all Muslims.

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Capitalising on the emotion in support of Lord Ripon over the Ilbert Bill6 among Englisheducated Indians, a former ICS officer A. O Hume, under the guidance of the Viceroy, Lord
Dufferin, facilitated the first meeting of the Indian National Congress on 28 October 1885. Its
purpose was to provide a "safety valve" for Indian opinion. The, middle class and loyal to the
Empire, Congress movement's modest aims of educating public opinion and persuading the
rulers to effect various measures of political reform led to withdrawal of Lord Dufferin's
blessings soon after they were given. One of the first policy changes it pressed for was to
demand for Civil Service examinations to be held in India and for age at entry to be raised to
twenty-three, thus enabling Indians to have a realistic chance to enter the ICS. Muslims were
badly placed to compete compared to Hindus amongst whom such demands were popular. Many
Muslims feared that the beneficiaries would be Hindus only and therefore had reasons to shun
the Congress almost from its inception.

A year after the establishment of the Congress, Sayyid Ahmad, with the aim of gathering
together Muslims from different provinces upon a common platform of public activity, founded
the Mohammedan Educational Conference.7 At the first session he declared that in India
discussion about political matters would not help national progress. He emphasised that
education was the sole key for the progress of the country. In 1887, another ultra-loyalist, Sayyid
Amir Ali (1849-1928), decided to hold political conference of the Muslims under the aegis of
Central National Mohammedan Association of Calcutta (which he had founded in 1878) and
invited Badruddin Tyabji (1844-1906) who had taken a keen interest in the Indian National
Congress and had in that year been elected as its president. His election was a challenge to
Sayyid Ahmad Khan, Beck and the Aligarh school and was intended to encourage the Muslims
to join the Congress in large numbers. The open bid for Muslim support by the organisers of the
Congress thence stimulated a significant debate among Muslim leaders about the nature of both
Muslim interests and Muslim identity. Tyabji's argument was that the Muslims should act from
within rather than without the Congress. His requests to Amir Ali not to prevent Muslims from
joining went unheeded and he was obliged to acquiesce under strong Anglo-Muslim pressure and
opposition from Sayyid Ahmad.

There were two reasons for Sayyid Ahmad's opposition to Muslim membership. The first was
connected with the composition and character of the Indian National Congress, which was
6

The Ilbert Bill was published in 1883. It was designed to let Indian judges try Europeans outside the
three Presidency towns, as they had often had done within them for several years by then. The Bill was
an inspiration of Lord Ripon (1827-1912), a Viceroy with advanced views about Indian self-government.
7

The All-India Muslim League was to be founded at a meeting of this organisation in 1906.

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mainly a Hindu body. The Hindus had advanced far enough in education, political
consciousness, and wealth to dominate the Congress and make it the vehicle for voicing demands
which would suit them, but not necessarily Muslims. The second reason for his opposition
concerned the social and political difficulties which representative government would create and
was in part a class reaction. Congressmen's hopes for representative legislatures would only
place Muslims in a permanent political minority. The extension of representative government in
India, he argued, would result in Congress rule which would virtually mean the rule of the Hindu
middle class. His argument that Muslims could best protect their interests by remaining loyal to
the British Raj offered an effective counter to the claims of the Congress to speak for all India,
and served as a functional foundation for the growth of Muslim separatism (influentially
flavoured by the concerns and style of the upper Indian Muslim aristocracy) in succeeding
decades.

In 1888 Sayyid Ahmad was knighted. This no doubt strengthened his aristocratic viewpoint. It
was perhaps for this reason coupled with the failure to separate the entire Muslim community
from the Congress that led him and the Aligargh principle Beck to form the United Indian
Patriotic Association, purely on a class stratum, in December 1888. It was an attempt to solidify
the aristocracy, irrespective of religion, with the Raj and was supported by Muslim and Hindu
upper classes. The strength of this movement was the identity of interest the Hindu landlords of
the United Provinces felt with their Muslim counterparts. They expressed their views against the
demands of the educated middle class in a memorial to the government in March 1889 thus: "the
aristocracy and the princes were not with the Congress, but would try to wean the people away
from the Congress, to popularise the opinions of non-Congress Hindus and Muslims and to
strengthen the British rule in India."8 In spite of their religious differences their common interest
united the Muslim and Hindu landlords and presented themselves as allies to the British rule. But
according to B. B. Misra "whereas the Muslim aristocracy could fight the Hindu middle classes
on a religious plane, the Hindu aristocracy could not. The latter had no alternative but to face the
antithesis and recognise its power even against their will. Sayyid Ahmad necessarily took
recourse to religious communalism as an alternative to complete surrender".9

Sir Sayyid, with Beck as his guiding sprit and secretary, thence further channelled his efforts to
keep the Muslims out of the so-called "national movement" and founded the Upper India
8

M. A. Karandikar, Islam in India's transition to modernity (Bombay: Orient Longmans Ltd., 1969), p.
160.
9

B. B. Misra, The Indian Political Parties: An Historical Analysis of Political Behaviour up to 1947 (New
Delhi: Oxford University Press, 1976), p. 67.

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Mohammedan Defence Association in 1893. It was his belief that it would be better to form an
exclusively Muslim association to work for exclusively Muslim rights. The main objects of the
new association were to protect the political rights of the Muslims, to keep them away from
political agitations and to help in the consolidation and security of the British Empire. Demands
were also made for separate electorates for the Muslims, which the Indian Councils Act of 1892
did not provide for, in any future reforms.

The Indian Councils Act of 1892, under the pseudonym of "recommendation for nomination"
was a policy change that the early Congress could claim to have influenced. It enlarged the
elective principle to the provincial and all-India legislative councils set up by Lord Canning in
1861. Although microscopic in its immediate effects it enabled a group of able new Indians to
enter the national public arena. There were relatively few numbers of Muslims in this "wider
share in the administration of public affairs" by the Indians. The working of the elective system
of 1893 failed to secure their representation even according to their numerical strength. In that
system therefore, nomination was the only means which could secure due Muslim representation.
Aware of the risk that one class or community might, by virtue of its superior numbers, wealth or
education, come to dominate India's nascent political life and the councils of government, it was
perhaps only natural for successive Viceroys to support the policy of separate communal or class
representation.10

This fact was no doubt a component in Lord Curzon's strategy when plans for partitioning of
Bengal was announced in 1903. Curzon (appointed Viceroy in 1898) believed in the
permanence and indeed in the necessity of the Raj for Britain. He announced in 1901: "As long
as we rule India, we are the greatest power in the world. If we lose it we shall rule drop
straightway to a third power."11 Realpolitik to this end necessitated splitting up and thereby
weakening a potentially solid body of opponents (Bengali Babus) to British rule. There appeared
to be a need to divide the province into more manageable units. But the partition, implemented in
1905, was clearly an expedient to stabilise the British rule in the light of growing Congress
movement, which Curzon had rather wishfully portrayed as "tottering to its fall" in 1900 and had
added "one of my greatest ambitions, while in India, is to assist it to a peaceful demise."12 The
Congress, since the granting of a measure of political reforms in 1892, had began to want more
10

H. V. Hodson, The Great Divide: Britain-India-Pakistan (Oxford: Oxford University Press, 1985), p. 13.

11

Quoted in D. Judd, Empire: The British Imperial Experience, from 1765 to the present (London: Harper
Collins, 1996), p. 78.
12

Quoted in B. N. Pandey, op. cit., p. 46.

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and more and to want it quickly while the British administration increasingly sought to restrain
their demands and to impose delay. Before long a crop of revolutionaries had sprung up in
Bengal and Maharastra. Furthermore Indian aspirations received a spurt after the defeat of a
European power, Russia by an Asian power, Japan, in 1904. There followed an upsurge in Indian
confidence. The Bengali protests against the partitioning of Bengal, soon augmented from the
rest of India made the Congress find itself with general popular backing in one part of India. The
protests further strengthened the extremist wing of the Congress, led by B. G. Tilak, with recruits
who no longer believed in British good faith and led to creation of a small but effective terrorist
movement.

Tilak had also revived the Hindu religious festivals (Sivaji and Ganpati) in Bombay for political
reasons in the 1890's, when the anti-Muslim Arya Samaj movement was extending from the
Punjab to the north-western provinces and the cow protection movement was getting stronger In
Bombay and the north. These events had stirred religious feelings of the artisan and shopkeeping classes in the small towns of the Punjab and of the United Provinces. Another factor
which had produced Muslim resentment was the Hindu demands for government recognition of
Hindi in the Devangari script as against the Urdu language and its Perso-Arabic script. Thus a
mass of Muslims in the north and north-western India had become politically associated with the
upper classes of the United Provinces.

Perhaps because the militant Arya Samaj movement had not spread to Bengal, and because they
had close cultural affinity with the Bengali Hindus, the Bengali Muslims were less communal.
Yet the Congress leaders chose to conduct the anti-partition campaign by utilising Hindu
anthems and the worship of Hindu gods. All this suggested to the Muslims that the interest of
Muslim peasants and educated man alike would be sacrificed by Congress to those of the
Hindus. Consequently the creation of the new Muslim majority province provided the educated
Muslim of the Bengal with the necessary vested interest to defend. Thus the Bengali Muslims
could also politically associate themselves with the upper classes of the United Provinces.

It was these coinciding factors that faced the new Viceroy Lord Minto in India and John Morley
as the New Secretary of State in London at the beginning of 1906 when the Liberals took power
in a landslide victory. In order to accommodate and diffuse the strength of Indian nationalism
and to stabilise the British rule new reforms seemed necessary. And indeed early in 1906 it
became known that the new Secretary of State was contemplating reforms in the Government of
India.

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A formal announcement on 20 July 1906 in Parliament to that effect made the Muslim lite, in
awareness of the British desire to treat them as a counterweight in a political balance to the new
Hindu intelligentsia, vigilant for the coming struggle. A further factor for their vigilance was the
support given to the idea of a joint action with the Hindus by the Aligargh College Students'
Union in May 1906. There appeared to be a risk of challenge to the leadership of the UP leaders
from a younger generation of Aligargh men with fewer landed connections who saw little benefit
from moderation and alliance with government and more mileage in the politics of protest.13

In view of the developing circumstances it rested with the Muslim lite to assert and define the
identity which the British were ready to grant in a context of all-India politics and to win
constitutional recognition for it. Consequently, the secretary of Aligargh College Mohsin-ulMulk (1837-1907) organised a Muslim deputation to Viceroy Minto in Simla. W. A. J. Archbold,
the Principle of the College, was at Simla on account of the long vocation and used to meet high
officials there. His friendship with Minto's secretary, J. R. Dunlop Smith, lubricated the
machinery so effectively that an audience with the viceroy was held on 1 October 1906. The
group of thirty-five distinguished leaders led by the Aga Khan,14 asked for a clear commitment
that, in the elected bodies that the Raj was contemplating, the Muslim representatives would be
elected by separate Muslim vote. The group asked for their "political importance" and "the value
of the contribution which they make to the defence of the Empire" to be also taken into account.
In the political climate in which it was the desire of the Raj to rally the loyal and the aristocratic
elements who would range on the side of the government and oppose any further shifting of the
balance of power, Minto gladly agreed. As Lady Minto writes, quoting a British official, in her
journal of that date (thus providing substance to accusations that were to emerge subsequently of
"dividing and ruling"), the Viceroy's response to the Muslim deputation was "nothing less than
the pulling back of sixty-two millions of people from joining the ranks of seditious opposition."15

The Muslim seats assured at Simla called for a Muslim political party. Within months of the
meeting with Minto the All India Muslim League was born, with the blessings of the Viceroy, in
13

J. M. Brown, Modern India: The Origins of an Asian Democracy (Oxford: Oxford University Press, 1990),
pp. 184-85.
14

Seven members represented the 14 million Muslims of the Punjab and Frontier provinces. One,
Nawwab Ali Chowdry (1863-1929) represented 25.5 million Muslims of Bengal. Eleven represented 7
million Muslims of UP. The deputation included eight members of princely families or states' ministers
and six zamindars. The middle class professional man of the UP was represented by two lawyers.
15

M. Minto, India Minto and Morley 1905-1910 (London: Macmillan, 1935), pp. 47-8.

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Dacca at a meeting of the Mohammedan Educational Conference on 30 December 1906. At the

opening meeting, chaired by Nawab of Dacca, the Aga Khan was made the League's permanent
president.

It can therefore be concluded that; the Muslims who had been, and seen by the Raj as, the loyal
subjects mostly as a result of the rapprochement endeavoured by Sir Sayyid were drawn together
in political sympathy due to growing Hindu agitation. As it was the Hindu intelligentsia that was
challenging the stability of the Raj, the unfolding circumstances thence dictated an alliance of
convenience between British political necessity and lite Muslim vested interests precisely when
there appeared a possibility of challenge to that lite from within the younger order of its
establishment. It was a match made on the assumption of the permanence of the Raj and was the
logical result of post 1857 suppositions that safety for British supremacy lay in alliance with the
substantial landholding classes. The Muslim League was necessarily the natural product of that
match.

Many years of political development was to be required in order for the Muslim League,
dominated by the landed nobility and its protgs, to broaden its purpose and its concept of
national identity. But the foundations laid in 1906 would ultimately allow it to play the leading
role in the creation of the state of Pakistan which was to be consummated as a consequence of
political developments resulting from different sets of circumstances four decades later.

THE ESTABLISHMENT OF ALL INDIA MUSLIM LEAGUE

On December 30 1906, the annual meeting of Muhammadan Educational Conference was held at
Dhaka under the chairmanship of Nawab Viqar-ul-Mulk. Almost 3,000 delegates attended the
session making it the largest-ever representative gathering of Muslim India. For the first time the
conference lifted its ban on political discussion, when Nawab Salim Ullah Khan presented a
proposal for establish a political party to safeguard the interests of the Muslims; the All India
Muslim League.

Three factors had kept Muslims away from the Congress, Sir Syeds advice to the Muslims to
give it a wide berth, Hindu agitation against the partition of Bengal and the Hindu religious
revivalisms hostility towards the Muslims. The Muslims remained loyal to Sir Syeds advice but

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events were quickly changing the Indian scene and politics were being thrust on all sections of
the population.
But the main motivating factor was that the Muslims intellectual class wanted representation;
the masses needed a platform on which to unite. It was the dissemination of western thought by
John Locke, Milton and Thomas Paine, etc. at the M. A. O. College that initiated the emergence
of Muslim nationalism.
The headquarters of the All India Muslim League was established in Lucknow, and Sir Aga
Khan was elected as its first president. Also elected were six vice-presidents, a secretary and two
joint secretaries for a term of three years. The initial membership was 400, with members hailing
proportionately from all provinces. Maulana Muhammad Ali Jouhar wrote the constitution of the
League, known as the Green Book. Branches were also setup in other provinces. Syed Ameer
Ali established a branch of the League in London in 1908, supporting the same objectives.
OBJECTIVES OF ALL INDIA MUSLIM LEAGUE:
Following were the objectives of the Muslim League:
To inculcate among Muslims a feeling of loyalty to the government and to disabuse their minds
of misunderstandings and misconceptions of its actions and intentions.
To protect and advance the political rights and interests of the Muslims of India and to represent
their needs and aspirations to the government from time to time.
To prevent the growth of ill will between Muslims and other nationalities without compromising
to its own purposes.
Many Hindu historians and several British writers have alleged that the Muslim League was
founded at official instigation. They argue that it was Lord Minto who inspired the establishment
of a Muslim organization so as to divide the Congress and to minimize the strength of the Indian
Freedom Movement. But these statements are not supported by evidence. Contrary to this, the
widely accepted view is that the Muslim League was basically established to protect and advance
the Muslim interests and to combat the growing influence of the Indian National Congress.

BIBLIOGRAPHY

Page 14 of 26

Banerjee A. C., Two Nations: The Philosophy of Muslim Nationalism (New Delhi: Concept
Publishing Co., 1981).
Brown J. M., Modern India: The Origins of an Asian Democracy (Oxford: Oxford University
Press, 1985).
Chaudry K. C., Role of Religion in Indian Politics (1900-1925) (Delhi: Sundeep Prakashan,
1978).
Das D., India from Curzon to Nehru & after (London: Collins, 1969).
Gandhi R., Understanding the Muslim mind (Delhi: Penguin,1990).
Hardy P., The Muslims of British India (London: Cambridge University Press,1972).
Hodson H. V., The Great Divide: Britain-India-Pakistan (Oxford: Oxford University Press,
1985).
Holt P. M., Lambton A. K. S., Lewis B. (Editors), The Cambridge History of Islam vol. 2A:
The Indian sub-continent, South-East Asia, Africa and the Muslim West (Cambridge: Cambridge
University Press, 1978).
Judd D., The British Raj (Hove: Wayland Publishers Ltd., 1987).
Judd D., Empire: The British Imperial Experience, from 1765 to the present (London: Harper
Collins, 1996).
Karandik M. K., Islam in India's transition to modernity (Bombay: Orient Longmans,1969).
Lapping B., End of Empire (London; Granada Publishing Ltd.,1985).
Mahajan V. D., A History of India Vol. 3 (Modern India) (New Delhi: S. Chand & Company
Ltd.,1980).
Minto M. (Mary, Countess of Minto), India Minto and Morley 1905-1910 (London: Macmillan,
1935).
Misra B. B., The Unification and Division of India (New Delhi: Oxford University Press, 1990).
Misra B. B., The Indian Political Parties: An Historical Analysis of Political Behaviour up to
1947 (New Delhi: Oxford University Press, 1976).
Moorhouse G., India Brittanica (London: William Collins & Sons Ltd.,1983).
Pandey B. N., The Break-up of British India (London: Macmillan, 1969).
Prasad R., India Divided (Bombay: Hind Kitabs, 1946).

Page 15 of 26

Robinson F. (Editor), The Cambridge Encyclopaedia of India, Pakistan, Bangladesh, Sri Lanka,
(Cambridge: Cambridge University Press, 1989).
Singhal D. P., A History of the Indian People (London: Metheun, 1983).
Spear P., India, 1840-1908. Chapter XV in The New Cambridge Modern History, vol. XI,
Material Progress and World-wide Problems 1970-98. (Cambridge: Cambridge University
Press, 1979).
Spear P., India. Chapter XI in The New Cambridge Modern History, vol. XII, The Shifting
Balance of World Forces 1898-1945. (Cambridge: Cambridge University Press, 1980).
Wolpert S., A New History of India (New York: Oxford University Press, 1993).
Q. 5

Write a detail note on Ch. Rehmat Ali and his Pakistan National Movement.

Ans.

Chaudhry Rahmat Ali

Chaudhry Rahmat Ali, founder of the Pakistan National Movement, was born in 1895. From his
early childhood, Rahmat Ali showed signs of great promise as a student. After completing his
schooling, he joined the Islamia College of Lahore in order to get his Bachelor of Arts degree.
Rahmat Ali finished education in England, obtaining MA and LLB with honors from the
universities of Cambridge and Dublin.

In the history of Pakistan, Chaudhry Rehmat Ali holds immense respect because of his valuable
contribution to his country by suggesting its ultimate name, which the world would later
recognize the state as. He suggested this name based on the comprehension of its meaning which
read as 'Land of the Pure'.

Apart from that Chaudhry Rehmat Ali was the unofficial pioneer who presented the idea that the
Muslims should have a separate state of their own. Nevertheless in the initial phases great
Muslim leaders like Mohammed Ali Jinnah and Allama Iqbal weren't in agreement with the idea
and instead believe in having a loose federation within united India with protected rights. In this
way, Chaudhry Rehmat Ali was way ahead of the Muslim League as he had envisaged the
repercussions the Muslims would face in a united subcontinent, way before the great Muslim
leaders had realized it.

Page 16 of 26

It is rather ironic that Rehmat Ali and Quaid-e-Azam never agreed in the political arena yet both
of them had the same interest and goodwill at heart. However it doesn't fade the vitality of the
role that Chaudhry Rehmat Ali played in the creation of Pakistan.

It was during the years 1930 through 1933, that he seemed to have established the Pakistan
National Movement, with its headquarter at Cambridge. On January 28, 1933, he issued his first
memorable pamphlet "Now or Never; Are we to live or perish forever?" He continued to write
pamphlets and urge the Muslim leaders to bring the very demand forward. He coined the word
"Pakistan" for 30 million Muslims who live in the five northern units of India; Punjab, North
West Frontier (Afghan) Province, Kashmir, Sindh and Baluchistan. The pamphlet also gave
reasons for the establishment of Pakistan as a separate nation. He spoke of an independent
homeland for Muslims, Pakistan, in the northern units of India, "Bang-i-Islam" for Muslims in
Bengal, and "Usmanistan" for the Muslims in Hyderabad-Deccan.

Chaudhry Rahmat Ali propagated the Scheme of Pakistan with a missionary zeal since its
inception in 1933. In August 1947, Pakistan came to be established and in 1948 Chaudhry
Rahmat Ali visited Pakistan. Later he proceeded to England to champion the cause of Kashmir
through the United Nations.

During his last days of life he became Sick and weak, & as a result he died on February 12,
1951.
Q. 6 Discuss some important social, economical, political problems faced by the government
immediately after the creation of Pakistan.
Ans. PREFACE
The emergence of Pakistan,after a long and ardous freedom movement,was infact a great victory
of the democratic idea of life.The Indian Muslims happily and valiantly laid down their lives and
properties to achieve a destination in which they saw the fulfillment of their dreams of living an

Page 17 of 26

independent life fre from Hindu or British dominance.Quaid-e-Azam on 15th August ,1947 said:
"My thoughts are with those valiant fighters in our cause who readily sacrificed all they had,
including their lives,to make Pakistan possible."
INITIAL DIFFICULTIES OF PAKISTAN
From its very inception,Pakistan faced a large number of problems.Some of the initial difficulties
were:
1.Choice of Capital and Establishment of Government
The first problem that Pakistan had to face was to choose a capital to form a Government and to
establish a secretariat,Karachi was chosen as the capital of Pakistan.Quaid-e-Azam took the
office of the Governor General ,Liaqat Ali Khan was appointed as Prime Minister and a Cabinet
of experienced persons was selected.Arrangements were to be made to bring the officials who
had opted for Pakistan from Delhi to Karachi.
2.Unfair Boundary Distrbution
A boundry commission was set up under a British Chairman,Sir Cyril Redcliff.He misused his
powers and handed over Muslim majority areas like Gurdaspur,Ferozpur,Jullander to India hence
providing them a gateway to Kashmir.Quaid-e-Azam called it:
" An unjust,incomprehensible and even perverse award."
3.The Massacre of Muslim Refugees in India
On the birth of Pakistan,Hindus and Sikhs became more furious.In a planned move,Muslim
properties were set on fire and they were compelled to leave Bharat for Pakistan with nothing but
their lives.Millions of refugees were killed before they reached Pakistan.Many migrants were
looted and had to be provided boarding immediately as they reached Pakistan.
4.Division of Military and Finantial Assets
In order to embarrass Pakistan financially ,India did a lot of dishonesty in the matters of Pakistan
which were concerned with its benefits.Pakistan was promised to get Rs.750 million but the
Bharat Government refused to give .Pakistan received only 200 million .Pakistan also did not
receive the due share of the military assets.This dishonest attitude put Pakistan into great
difficulties.
5.Canal Water Dispute
Most of the river flowing in Pakistan have their origin in India.In 1948,india stopped water
supply to Pakistani canals to damage the Pakistani agriculture.However on 9th September ,1960
on agreement called "Indus Basin Treaty" was signed between the two countries.
Kashmir Dispute
Kashmir dispute is the most important and unsolved problem.Kashmir is the natural part of
Pakistan becaouse at the time of partition 85% of the Kashmir's total population was Muslim.The
Hindu dogra rule ,who was secretly with the Govenment of Indiadeclared Kashmir as a part of
India.Pakistan has continously insisted that Kashmir must get their right of self determination but
due to non-coperation of India,Kashmir issue still remain unsolved.
7.Constitutional Problem
The constituent assembly failed to frame a constitution even in eight years.Lack of a permanent

Page 18 of 26

constitution created ,chances of unsrupulous interference in democratic progress of Pakistan.

8.Annexation of Princely States
All Indian princely states were given the right to link up with either of dominions.However,the
fate of following states remained undecided.
Junagadh
The Muslim Nawab governing junagadh favoured in acceding to Pakistan.But Indian
Government sent Army troops towards Junagadh and occupied the stste by force in
November,1947.
Hyderabad Deccan
Hyderabad Deccan was the largest and richest state ruled by Muslim ruler Nizam who decided to
remain independent.But pressure tactics began to be applied by Indian Government and Mount
Batten .India attacked Hyderabad on 13th September 1948 and forcibly annexed this state to
India.
9.Electrcity Problem
Due to transfer of Muslim majority areas to Bharat and unfair demarcation,electricity system of
West Punjab was disrupted ,because all power stations were at Mundi,a predominantly Muslim
majority area,gifted to Bharat but Quiad-e-Azam said:
"If we are to exist as a nation ,we will have to face the problems with determination and force."
CONCLUSION
Pakistan came into being as a free Muslim state in quite unfavourable circumstances .It had no
resources ,it had no resources,it had to build up its administrative machinery from a scratch.But
Supreme efforts were made by the Quiad-e-Azam and his colligues to grapple with the situation
.His golden principles "Unity " "Faith" and "Discipline" gave way to Pakistan for a bright future
of a strong and well developed country .In his last message to the nation on 14th August 1948,he
told the nation:
"The foundation of your state have been laid and it is now for you to build and build as quickly
and as you can
Q. 7

Describe the efforts for the Islamic social order in the country.

Ans.

Steps Towards Islamization before the Martial Law Government 1977

The process towards the enforcement of Islam in Pakistan is as under:1.

Objective Resolution (1949)

The Objective Resolution was passed on 12th March, 1949, it laid down the basis for future
constitution. A lot of Islamic clauses like supremacy of Allah, National Language Urdu,
Protection to Minorities, Free Judiciary and Islamic Laws etc were included in it.
2.

Constitution of 1956

Page 19 of 26

In 1956 Ch. Muhammad Ali Prime Minister enforced first constitution in Pakistan that
constitution was also Islamic because a lot of Islamic Clauses were included in it like Supremacy
of Allah, End of Usury & in-Islamic Values, Protection to Minorities, Free Judiciary and Islamic
Laws etc.
3.

Constitution of 1962

In 1962 President General Ayub Khan enforced 2nd constitution in Pakistan that constitution was
also Islamic because a lot of Islamic Clauses were included in it like Supremacy of Allah, End of
Usury & in-Islamic Values, Protection to Minorities & Judiciary, Islamic Laws etc.
4.

Constitution of 1973

The Islamic reflection in the Constitution of 1973 is prominent and many Islamic provisions are
added in it. The complete sovereignty of Allah over the world, Islam as official religion and
definition of a Muslim are the specific examples. The efforts for Islamization also continued in
the country in forth coming periods:
Steps Towards Islamization by the Martial law Government From 1977 to till
Zeneral Zia-ul-Haq took over the country in 1977. He took some steps towards
Islamization in Pakistan which are as follows:
1.
Enforcement of Hadood
The Hadood Ordinance was issued on February 10, 1979, under which the offences against
property, the rape, the Zina and Qazf were considered grievous crimes and their punishments
were imposed.
2.
System of Zakat and Usher
On June 20, 1980, the system of Zakat and Usher was imposed under which the Government was
empowered to deduct 2.5 percent from the bank deposits in saving accounts on 1st Ramadan.
The Zakat collection will be distributed by the Zakat Councils among the deserved. The
collection of Usher started in 1983 under which ten percent at the specific amount of agricultural
yield is liable to be realized.
3.
Elimination of Interest
For the elimination of interest, on 1 January 1981, the profit and loss sharing accounts were
opened. All the saving accounts were converted into PLS accounts with effect from 1 July, 1984.
Moreover, all the financial institutions under the control of government started giving loans on
sharing basis.
4.
Shariat Courts
Shariat Benches in all High Courts were established on 10 February 1979 through an ordinance,
in which Ulama were included as Judges. In May 1980 through an ordinance Shariat Benches

Page 20 of 26

were converted into Shariat Courts, which hear appeals from the subordinate courts and interpret
Islam. The Shariat Bench of Supreme Court hears the appeals against the decisions of the Federal
Shariat Court, and can declare void any law and step, which is repugnant to Islam.
5.
Compulsory Education of Islamiat
Islamic Studies was made compulsory for all classes for bringing educational system in
conformity with Islam.
6.
Ehtram-e-Ramadan Ordinance
An Ehtram-e-Ramadan Ordinance was issued which provided the complete sanctity for Ramadan
and any contravention to this Ordinance was liable to three months imprisonment or a fine of Rs.
500 or both.
7.
Observation of Salat (Namaz)
Arrangements for observing salat of Zuhar in the government and se in semi-government offices,
schools and colleges were made. Salat committees were constituted to motivate people for salat.
8.
Compulsory Arabic Teaching
Arabic teaching was made compulsory from class 6th to 8th.
9.
Establishment of International Islamic University
An Islamic University at Islamabad started functioning from 2 January 1981, which makes
research in every field of Islamic law.
10.
Patronage of Madarus
Deni Madarus were patronized and annual financial assistance was given to them, and the Sanad
(Degree) of Dars-e-Nazami was made equivalent to degree of M.A.
11.

Reforms in Electronic Media

In 1979, Government also introduced reforms in the Electronic media following steps
were being taken in this regard:
i)

Bane on in-Islamic programmes

ii)

Introduction of Izan on T.V.

iii)

Teaching of Holly Quran and Islamic teachings started on T.V.

iv)

Live coverage of Hajj and Mahafil-e-Shabina

v)

Doputa Policy was introduced on T.V for Female anchors and actress.

12.

Laws of Qisas and Diyat

Page 21 of 26

In 1979 according to the Presidential Ordinance Laws of Qisas and Diyat were enforced
in the country according to Islamic concepts.
13.

Revolution in Judiciary

According to ordinance of 1979 some revolutions also introduced in Judiciary, dress code
of the Judges was changed and Shalwar & Sherwani was introduced in place of dress of the
judiciary of the British period. Words like My Lord and your Lordship were replaced by Sir and
Madam.
14.

Reorganization of Islamic Ideology Council

Islamic Ideology Council was reorganized in the regime of General Zia-ul-Haq. More
powers were given to Judges and Members of the Islamic Ideology Council also increased up to
20.
15.

Masjid Maqtib Schemes

In 1984, government introduced Masjid Maqtib Schemes in the country. According to

this scheme 4182 Masjid Maqtib were opened in the country the main objective of this scheme
was to provide the basic educational facilities in the areas where there was no primary
institutions. According to this scheme the education provided to the students up to class three.
16.

Objective Resolution as the Permanent Part of the Constitution

In 1985, General Zia-ul-Haq made an amendment in the constitution and Objective

Resolution declared the permanent part of the constitution.
17.

Respect of Ulmas (Religious Scholars)

For the formation of Islamic Society in Pakistan the government issued an ordinance in the
country in which the government declared the Ulmas will be given due respect.
18.

Respect of Companion of Holy Prophet (PBUH)

According to the ordinance of 1979, it was declared that the four caliph of Islam and
other companions of Holy Prophet (PBUH) will be respected. The person who will not give due
respect to the companions of Holy Prophet (PBUH) he will be punished for three years imprison
and fine.
19.

Facilities of Hajj

According to the Presidential ordinance of 1979, it was declared that the government
should provide suitable and compulsory facilities to the Hajaj-ul-Ikram. Department of Khadamul-Hajaj established for the solution of the problems of Hajjis and provides them suitable
facilities.

Page 22 of 26

20.

Reorganization of Society

According to the ordinance of 1979, illegal and in-Islamic literature was declared
completely ban from the country. Provincialism, racialism and other discrimination on basis of
colour caste religion and creed etc. were totally banned. Transportation and Production of illegal
goods like Wine, Visky and others were banned. In 1984 Qadianis or Ahmedies were declared
Non-Muslim in Pakistan.
21.

Shariat Bill

In 1991 Shariat Act was passed. According to that it was declared that Shariat ordinance
would be enforced in the country step by step.
Conclusion
Pakistan is an ideological state, it is only a single state which was created in the name of
Islam. But there are a lot of problems in the way of Islamization in Pakistan. We know that the
Muslims can make progress only by implementing Islamic Rules & Regulations. So there will be
a need of planning for the enforcement of Islamic Rules and Regulations in the country. This is
the only way to make our image better in the world in this modern age.
Q. 9 Give an appraisal of the Pakistans stand-point in regard to the afghan problem and the
Kashmir issue.
Ans.

DEFINITION OF FOREIGN POLICY

Pakistan emerged on the map of the world on 14th August 1947 and it inherited the foreign
policy from British India. After independence, Pakistan made some changes in British policy
according to the ideology and the objectives of Pakistan Movement.
The foreign policy is to establish and develop relations with other countries to watch the national
interests by taking appropriate steps at international level.

PRINCIPLES OF FOREIGN POLICY

Every country established its foreign policy according to own ideological, historical,
political and geographical circumstances. Foreign Policy of Pakistan was established by Quaid-eAzam itself
Kashmir Dispute & Pakistans Stance

Page 23 of 26

Kashmir is a dispute between both the countries and three wars i.e. 1948, 1965 and 1971 have
been fought on the dispute of Kashmir. From the emergence of Pakistan India created many
problems for Pakistan.
In 1989, the Kashmiris freedom fighters started struggle against India in the decade of 1990.
Mutual trade and travel of passengers increased but it remained limited because India was
reluctant to solve the Kashmir dispute peacefully. Pakistan is determined to solve the Kashmir
issue in accordance with the UN resolutions through the right of self-determination of
Kashmiris. Now there is hope for the improvement of relations between both the countries.

PAKISTAN AND AFGHANISTAN

Durand Line divides the borders of Pakistan and Afghanistan, which is about 2252 km long.
Both countries are connected through Hilly-passes. Darra-e-Khyber is very famous among them.
1.
Improvement in Relations
In the early decade of 1970, the relations between both the countries began to improve. The
Prime Minister of Pakistan and President of Afghanistan visited each others country, and signed
a pact of regional security and non-intervention.
2.
War of USSR and Afghanistan But their relations began to strain by the Military
revolution in April 1978 and entering of Russian army in Afghanistan in December 1979. The
new government of Afghanistan began to persecute its opponents, which resulted in emigration
of 3 million Afghan refugees into Pakistan. Pakistan provided protection to refugees on the
humanitarian ground and Islamic feelings.
3.
Geneva Pact and Pakistan
When the Afghan people started their Jihad to oust the Russian army, Pakistan supported them.
On the other hand, Pakistan also tried to solve the problem diplomatically. In 1988 Geneva Pact
between Russia Pakistan and Afghanistan was signed also the Russian Army was withdrawn in
1989 under the auspices of United Nations.
4.
Government of Mujahideen and Pakistan
In April, 1992 government of Mujahideen was formed in Afghanistan and Pakistan recognized
the new government. Unfortunately the differences among Mujahideen emerged and a group of
Mujahideen i.e. Talaban occupied a major part of Afghanistan and established an Islamic
government. The Government of Pakistan again recognized the Talaban government.
5.
Permanent Joint Commission
In May 2000 a permanent Joint Commission between Pakistan and Afghanistan was set up to
regulate cross border movement of refugees and to check the production and smuggling of
narcotics.

Page 24 of 26

6.
Attack of USA on Afghanistan
After the incident of 11th September, 2001 United States attacked Afghanistan and Government
of Pakistan favour America. The Talaban government came to an end, and a pro-American
government was installed in Afghanistan. The Government of Pakistan again recognized the new
government. It provided promised to give more aid.
7.
Now Democratic Government in Afghanistan and Pakistan
After the installation of new democratic government in Pakistan a pact of Gas-pipeline between
the Prime Minister of Pakistan and the President of Afghanistan was signed in early 2003 and the
promised to help each other to complete the project, in 2004 after the election of Hamid Karzai
as democratic President of Afghanistan. There is hope of starting of new era of relationship
between Pakistan and Afghanistan.
Q. 10 Give a general review of Pakistans relation with the Arab world.
Ans.

Pakistans relation with the arab world has been described as follows!

PAKISTAN AND SAUDI ARABIA

Pakistan and Saudi Arabia have special relationship because there are Holy places of Muslims in
Saudi Arabia, and thousands of Pakistani Muslims visit Saudi Arabia for performing Hajj every
year. Moreover, the principle of Muslim world unity is the common factor in foreign policies of
both the countries.
1.
Emergence of Pakistan and Saudi Arabia
Before the emergence of Pakistan, Saudi Arabia supported the Pakistan Movement. After
independence Saudi Arabia also recognized Pakistan. The first pact was signed between Pakistan
and Saudi Arabia in 1951, which strengthened the friendly relationship of both the countries.
2.
Shah Faisal visit of Pakistan
In 1954 Shah Abdul Aziz of Saudi Arabia visited Pakistan and provided sufficient aid for the
rehabilitation of agencies. In 1966, Shah Faisal visited Pakistan on official tour and declared
Pakistan his second home, and announced, economic aid for Pakistan. Saudi Arabia established a
Bank in Pakistan for economic support.
3.
Economic Aid
Saudi Arabia provided one billion rupees in aid to install cement and other factories in Pakistan.
Pakistan provided technical assistance to Saudi Arabia in defense and re-organized Saudi Army
on modern lines. Shah Faisal also provided economic aid to construct Faisal Masjid in
Islamabad.
4.
Indo-Pak Wars and Saudi Arabia
Saudi Arabia supported Pakistan during the Indo-Pak-wars of 1965 and 1971 and provided

Page 25 of 26

economic aid. Saudi Government supported Pakistan on Kashmir issue. Shah Faisal helped
Pakistan in convening of Second Islamic Conference in 1974 in Lahore.
5.
Support on Issues
Saudi Government supported Pakistans policy of Afghanistan, and Pakistan supported Saudi
Arabia during the Middle East crisis of 1991 and sent its army for the protection Holy lands of
Saudi Arabia.
6.
Pak-Saudi Economic Commission
Pak-Saudi Economic Commission was established in Riyadh in 1998, which initiated 155
projects in Pakistan and provided economic assistance for their completion.
7.
Visit of Government Official
Chief Executive of Pakistan Gen. Pervaiz Musharaf visited Saudi Arabia on official tour and
signed many pacts for mutual cooperation. The new Prime Minister of Pakistan also visited
Saudi Arabia in 2003 and strengthened the relations of both the countries by signing many pacts.
Pakistan and Saudi Arabia have special bilateral relationship through which they trusted upon
each other. The time also proved the close friendship of Pakistan and Saudi Arabia.
PAKISTAN AND EGYPT
Egypt is an important country of the continent of North Africa. Although Egypt is a Muslim
country, yet it could not develop cordial relations with Pakistan. The Egyptian Government did
not extend its support to the demand of Pakistan during Pakistan Movement and expressed its
soft corner for the Indian point of view. When General Najib put an end to the Egyptian kingship
and took over the reins of the Government he initiated the development of friendly relations
between Pakistan and Egypt. The process of friendship began between the two countries with
considerable swiftness from both sides.
The relations between Pakistan and Egypt have suffered heavily during President Nassers
regime He advocated Indian point of view during 1965 War between Pakistan and India. On
Kashmir issue Egypt adopted a passive attitude and abstained from voting on Kashmir in U.N.O.
in 1962. The Egyptian Government continued with its antagonistic attitude towards Pakistan till
1970s. It did not allow a passage through the Suez Canal to the ships which were carrying arms
for Pakistan during 1971 War against India. On the other hand, Pakistan had always extended cooperation and friendly attitude to Egypt in spite of the unfriendly behaviour of the Egyptian
Government and President Nasser. Pakistan recognized Egypts rights on the Suez Canal and
strongly advocated Egypts point of view during Arab-Israel war. Pakistan condemned British,
French and Israeli aggression on Egypt in 1956 and offered all possible assistance.
The relations between the two countries slightly improved when President Ayub Khan came to
power in 1958. President Nasser paid a visit to Pakistan in 1960 which gave a boost to friendly
relations between Pakistan and Egypt. President Ayub also paid an official visit to Cairo and

Page 26 of 26

clarified Pakistans stand on Suez Canal to remove Egyptian suspicions because of a statement
made by Pakistans representative in U.N.O. on the Suez Canal. President Sadaat was
assassinated in 1981. Pakistan expressed its profound grief and sorrow over this national tragedy
of Egypt. In fact the relations between Pakistan and Egypt were affected due to Egypts close
relations with U.S.S.R. and India. President Nasser was a close ally of U.S.S.R. and India and
always adopted an unfriendly stance towards Pakistan in order to please U.S.S.R. and India. Late
President Muhammad Zia-ul-Haq of Pakistan played a prominent role in bringing Egypt back to
the O.I.C. Egypts membership of O.I.C. had been suspended since Israeli-Egypt accord at Camp
David. President Mohammad Zia-ul-Haq praised Egypt, during Fourth Summit Conference of
O.I.C. at Casablanca in 1984 and requested the O.I.C. to restore membership of the O.I.C. to
Egypt.
There has been an exchange of delegations between Pakistan and Egypt in different spheres. The
Egyptian naval ship El-Nazer, sailed into Karachi harbour on 3rd April, 1987 on a three-day
goodwill mission to Pakistan. The Commander of the Ship, Rear-Admiral Hasham Ahmad Abdul
Fattah discussed matters of mutual interest with his Pakistani counterparts. A three member
delegation of the Egyptian Committee for Afghan refugees offered 5,000 blankets to the Chief
Commissioner Afghan Refugees for distributing to the Afghan refugees. Egypt has also offered
other kinds of assistance to the Afghan refugees.